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I. KONGZI/CONFUCIUS (551-479 B.C.E.) I.4 Master Zeng said: "Every day I examine myself on three counts: in my dealings with others, have I in any way failed to be dutiful? In my interactions with friends and associates, have I in any way failed to be trustworthy? Finally, have I in any way failed to put into practice what I teach?" II.3 The Master said, “If you try to guide the common people with coercive regulations and keep them in line with punishments, the common people will become evasive and will have no sense of shame. If, however, you guide them with Virtue, and keep them in line by means of ritual, the people will have a sense of shame and will rectify themselves.” II.4 The Master said: "At fifteen I set my mind upon learning; at thirty I took my place in society; at forty I became free of doubts; at fifty I understood Heaven’s Mandate; at sixty my ear was attuned; and at seventy I could follow my heart’s desires without overstepping the bounds of propriety.” III.3 The Master said: "A man who is not Good— what has he to do with ritual? A man who is not Good—what has he to do with music?" IV.4 The Master said, "Merely set your heart sincerely on Goodness and you will be free of bad intentions.” VII.6 The Master said, "Set your heart upon the Way (dao), rely upon Virtue (de), lean upon Goodness (ren), and explore widely in your cultivation of the arts." 12.11 Duke Jing of Qi asked Kongzi about governing. Kongzi responded, “Let the lord be a true lord, the ministers true ministers, the fathers true fathers, and the sons true sons.” The Duke replied, “Well put! Certainly if the lord is not a true lord, the ministers not true ministers, the fathers not true fathers, and the sons not true sons, even if there is sufficient grain, will I ever get to eat it?” *** II. MENGZI/MENCIUS (c. 320 B.C.E.) 2A6 Mengzi said, “Humans all have hearts that are not unfeeling toward others. . . . “The reason why I say that humans all have hearts that are not unfeeling toward others is this. Suppose someone suddenly saw a child about to fall into a well: everyone in such a situation would have a feeling of alarm and compassion—not because one sought to get in good with the child’s parents, not because one wanted fame among their neighbors and friends, and not because one would dislike the sound of the child’s cries. “From this we can see that if one is without the heart of compassion, one is not a human. If one is without the heart of disdain, one is not a human. If one is without the heart of deference, one is not a human. If one is without the heart of approval and disapproval, one is not a human. The heart of compassion is the sprout of benevolence. The heart of disdain is the sprout of righteousness. The heart of deference is the sprout of propriety. The heart of approval and disapproval is the sprout of wisdom. “People having these four sprouts is like their having four limbs.” 6A8 Mengzi said, “The trees of Ox Mountain were once beautiful. But because it bordered on a large state, hatchets and axes besieged it. Could it remain verdant? Due to the rest it got during the day or night, and the moisture of rain and dew, it was not that there were no sprouts or shoots growing there. But oxen and sheep then came and grazed on them. Hence, it was as if it were barren. People, seeing it barren, believed that there had never been any timber there. Could this be the nature of the mountain?! “When we consider what is present in people, could they truly lack the hearts of benevolence and righteousness? That by which they discard their good heart is simply like the hatchets and axes in relation to the trees. With them besieging it day by day, can it remain beautiful? With the rest it gets during the day or night, and the restorative effects of the morning qi, their likes and dislikes are sometimes close to those of others. But then what they do during the day again fetters and destroys it. If the fettering is repeated, then the evening qi is insufficient to preserve it. If the evening qi is insufficient to preserve it, then one is not far from a bird or beast. Others see that he is a bird or beast, and think that there was never any capacity there. Is this what a human truly is?! “Hence, if it merely gets nourishment, there is nothing that will not grow. If it merely loses its nourishment, there is nothing than will not vanish. Kongzi said, ‘Grasped then preserved; abandoned then lost. Its goings and comings have no fixed time. No one knows its home.’ Was it not the heart of which he spoke?” (Excerpted from Readings in Classical Chinese Philosophy, 2nd edition, edited by Philip J. Ivanhoe and Bryan W. Van Norden [Indianapolis, IN: Hackett, 2005].)